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Journal articles on the topic 'Medieval Education of women'

Author: Grafiati

Published: 4 June 2021

Last updated: 12 February 2022

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1

Bertocchi, Graziella, and Monica Bozzano. "Women, medieval commerce, and the education gender gap." Journal of Comparative Economics 44, no. 3 (August 2016): 496–521. http://dx.doi.org/10.1016/j.jce.2015.09.002.

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2

Shin, Mi-Na. "Women Education in Medieval Japan - Centered on Jyokun of Court Noble -." Korean History Education Review 129 (March 31, 2014): 77. http://dx.doi.org/10.18622/kher.2014.03.129.77.

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3

Baskin, Judith R. "Some parallels in the education of medieval Jewish and Christian women." Jewish History 5, no. 1 (March 1991): 41–51. http://dx.doi.org/10.1007/bf01679792.

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4

Stuard, Susan Mosher. "Independent Women Scholars Write (Women’s) Medieval History." Florilegium 28, no. 1 (January 2011): 9–32. http://dx.doi.org/10.3138/flor.28.002.

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Independent scholarly writing on the Middle Ages began as a dignified amateur endeavour in, and in a few instances before, the eighteenth century, although a bemused reading public has often marvelled at why anyone with a superior education and leisure would bother. For this reason, amateur scholars have often felt it necessary to justify their choice of a scholarly pursuit, and this continues down to our own day. Women scholars like Margaret Wade Labarge (1916-2009), whom we celebrate here, often had little choice but to pursue their scholarly interests independently because in her day academic positions were largely awarded to men. Labarge justified her career choice straightforwardly as based on a lifelong interest in the Middle Ages. Despite sporadic appointments as visiting scholar at Carleton University and the University of Ottawa, Margaret Wade Labarge spent her career primarily in research and writing, and she chose to view her status on the periphery of academic institutions positively since it left her free to study and write what she wished. She chose her scholarly projects herself, pursued them independently, and found publishers willing to place her work before the public: as a result, she enjoyed some commercial success and, with it, stature within her chosen field of study. There are many reasons to celebrate Margaret Wade Labarge and place her among the women scholars who pursued similar independent careers in medieval studies and, in doing so, designed medieval women’s history in ways that resonate to the present day.

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5

Callan, Maeve B. "St Darerca and Her Sister Scholars: Women and Education in Medieval Ireland." Gender History 15, no. 1 (April 2003): 32–49. http://dx.doi.org/10.1111/1468-0424.00288.

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6

Sidorova, Tamara A. "The Women-Historians in F.W. Maitland’s Scientific School: Mary Bateson." IZVESTIYA VUZOV SEVERO-KAVKAZSKII REGION SOCIAL SCIENCE, no. 1 (209) (March 30, 2021): 78–88. http://dx.doi.org/10.18522/2687-0770-2021-1-78-88.

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Women-historians make up a small part of the scientific school of the outstanding British historian and lawyer F.W. Maitland (1850-1906). The gender profile of F.W. Maitland’s school was not the subject of special study. The women’s coming in the historical science of Great Britain in 1880-1890s was the result of a broad suffragist movement, granting women equal rights with men in higher education in national universities. The formation of “female” medieval studies was influenced by F.W. Maitland as a scholar and a professor of Cambridge University - his methodological approach, relevance with archival records as the main base of the historical studies, his fruitful publishing activities. Three prominent women-medievalists - Mary Bateson (1850-1906), Helen Maud Cam (1885-1968) and Bertha Haven Putnam (1872-1960), specialized in different spheres of the English medieval history, but in line with the teacher’s methodology, represented F.W. Maitland’s scientific school the most clearly. The scientific activity of Mary Bateson, a recognized and direct student of F.W. Maitland, one of the most famous British scientists in the field of medieval studies, is being investigated.

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7

Ivanytska, Lilia. "PROBLEMS OF THE ARTISTIC EDUCATION AVAILABILITY FOR THE LATE MEDIEVAL AND EARLY MODERN WOMEN." Text and Image: Essential Problems in Art History, no. 1 (2016): 52–59. http://dx.doi.org/10.17721/2519-4801.2016.1.05.

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8

Demchuk, S. "LOOK BUT DO NOT TOUCH: PERFECT WOMEN'S EATING BEHAVIOUR IN THE NARRATIVES AND IMAGERY OF THE LATE MIDDLE AGES." Bulletin of Taras Shevchenko National University of Kyiv. History, no. 146 (2020): 13–18. http://dx.doi.org/10.17721/1728-2640.2020.146.2.

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Food in the medieval culture functioned not only as everyday essential, but also as a tool for symbolic communication and marker of social or gender identity. From the 13th century onwards, one can grasp an exponential growth in number of various manuals, which informed their reader how one should eat healthy and courteously. These books of manners were written in prose and rhymes, in Latin and vernacular languages and were widely spread amongst medieval elite. Texts were supplemented with symbolic and allegorical illuminations with the scenes with biblical or royal banquets, which should be treated as important sources on their own. Thus, this paper aims at revealing the place that late medieval culture reserved for women in the domain of food and its consumption. Based on the rich narrative and visual evidence, I shall highlight the main elements of the medieval food culture; reveal what was considered as women's socially acceptable behaviour during the banquets and how the social norms impacted the visual culture of banqueting. Late medieval education for women envisaged a quite particular eating behaviour. A woman had to control the needs of her body much more strictly than a man had to, to keep the fast, to pray and to go to the masses at expense of taking food. Once married she had to deprive herself of delicacies, which could be only consumed with her husband. She could not renounce taking food with her husband, what should be considered as a privilege and not as a duty. Visual culture only supported the ideal shaped in the narratives. A woman involved in drinking wine at the table became an allegory of intemperance. This image was contrasted with the image of a noble woman that was excluded from the communicative space of a banquet, who kept her eyes down and her arms on her knees. A woman so temperate that she ignores the food and drinks set for her on the table. Therefore, eating behaviour became another manifestation for women's chastity and humbleness, which were considered essential virtues in late medieval courtly literature.

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9

Den Hartog, Elizabeth. "'Defending the castle like a man.' On belligerent medieval ladies." Virtus | Journal of Nobility Studies 27 (December 31, 2020): 79–98. http://dx.doi.org/10.21827/virtus.27.79-98.

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Contemporary evidence shows that between approximately the eleventh and fourteenth centuries noble women not only defended and built castles and commanded troops, but sometimes even partook in fighting. In fact, the examples of women involved in warfare are so numerous that they must have received some sort of military education. This article is concerned with the question why medieval sources, if female participation in war acts was indeed fairly widespread, played down this female involvement to the point of hushing up women’s role in military events almost completely. It will be suggested that the main reasons for this were, firstly, that it is was considered unladylike to fight, even though it was a necessary evil when things got out of hand, and, secondly, that the necessity for women to fight reflected badly on men. The least said about female participation in warfare was therefore considered the better.

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10

Choi, Kunjung. "Literacy of Medieval Women and Educational Implications of Informal Education: Socio-Materialism Approach of Cultural Historical Activity Theory." Korea Association of Yeolin Education 28, no. 4 (September 30, 2020): 45–71. http://dx.doi.org/10.18230/tjye.2020.28.4.45.

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11

Ivanytska, L. "LIFE PATH AND CREATIVITY OF PROPERZIA DE ROSSI IN THE CYCLE OF CONCEPTS “MEDIEVAL WOMAN”, “ART”, “SOCIETY”." Bulletin of Taras Shevchenko National University of Kyiv. History, no. 139 (2018): 35–41. http://dx.doi.org/10.17721/1728-2640.2018.139.06.

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The article raises questions about the role and place of women in medieval society and the artistic space. The possibilities for realizing the artistic potential of female artists and female sculptors are explored. The historiography of the outlined problem is analyzed. It is noted that the main obstacles to full creative self-realization of the female artists were numerous social stereotypes, limited access to professional artistic education and artistic practice, lack of social and economic independence, social discrimination and harassment in the process of becoming part of the androcentric professional elite. An example of an analysis of the way of life and the creative work of the first famous sculpture woman of the Renaissance Properzia de Rossi era demonstrated the intolerance of the medieval society and the artistic community to the possibility of self-realization of the medieval female artist as a sculptor. The main source for research is the monumental work of the Italian architect, theorist and first historian of art, Giorgio Vasari, «The Lives of the Most Excellent Painters, Sculptors, and Architects». Propperzia de Rossi is one of the four female artists whom Vasari is paying attention in his stories. The author of the article has shown that Vasari belted the biography of Propercia de Rossi, as he strengthened his contemptuous attitude to the mistress. Vasari used the life and work of de Rossi as an example of the fact that all women, albeit very talented and capable of creating interesting work, are not in a position to escape certain female character traits in their writings. Finally, Vasari recognizes the talent of Properzia de Rossi and states the lack of understanding and worthy support from the contemporary society. At the end of the article, the author concludes on the urgent need for a critical analysis of the rather tendentious present-day presentation of the history of the arts and the need to revisit previously unobserved gender aspects in canonical Western-European art.

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12

DABBY, BENJAMIN. "HANNAH LAWRANCE AND THE CLAIMS OF WOMEN'S HISTORY IN NINETEENTH-CENTURY ENGLAND." Historical Journal 53, no. 3 (August 17, 2010): 699–722. http://dx.doi.org/10.1017/s0018246x10000257.

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ABSTRACTThe historian, Hannah Lawrance (1795–1875), played an important role in nineteenth-century public debate about women's education. Like Catharine Macaulay and Mary Wollstonecraft, she argued that virtue had no sex and she promoted the broad education of women in order to increase their opportunities for employment. But unlike her bluestocking predecessors, she derived her argument from a scholarly reappraisal of women's history. Whereas the Strickland sisters' Tory Romantic histories celebrated the Tudor and Stuart eras in particular, Lawrance's ‘olden time’ celebrated the medieval period. This is when she located England's civilizational progress, driven by the education of queens and the wider state of women's education, allowing her to evade the potential conflict of a feminine creature in a manly role. Using the condition of women to measure the peaks and troughs of civilization was a familiar approach to historical writing, but Lawrance's radical argument was that women were often responsible for England's progress, rather than passive bystanders. Her emphasis on women's contribution to public life complemented the Whig-nationalist narrative and secured her a high reputation across a range of political periodicals. Above all, it appealed to other liberal reformers such as Thomas Hood, Charles Wentworth Dilke, and Robert Vaughan, who shared Lawrance's commitment to social reform and helped to secure a wide audience for her historical perspective.

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13

Nuth, Joan M. "A History of Women and Ordination. Volume 1: The Ordination of Women in Medieval Context. Edited by Bernard Cooke and Gary Macy. Lanham, MD: Scarecrow, 2002. xiii + 184 pages. $55.00." Horizons 31, no. 1 (2004): 199–200. http://dx.doi.org/10.1017/s0360966900001286.

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14

Gyulamiryan, Tatevik. "Women and Community in Medieval and Early Modern Iberia ed. by Michelle Armstrong-Partida, Alexandra Guerson and Dana Wessell Lightfoot." Hispania 104, no. 2 (2021): 297–98. http://dx.doi.org/10.1353/hpn.2021.0046.

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15

Conrad, Anne. "Bildungschancen für Frauen und Mädchen im interkonfessionellen Vergleich." Archiv für Reformationsgeschichte - Archive for Reformation History 95, no. 1 (December 1, 2004): 283–300. http://dx.doi.org/10.14315/arg-2004-0113.

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ABSTRACT The Reformation and confessionalization significantly influenced education - both at the elementary and higher levels, and also from the perspective of gender history. The confessional foundation of all education resulted in the requirement of strict separation of the sexes. In connection with the view of women held at the time, a concept of religiously oriented girls’ education developed that clearly departed from the late medieval coeducational, pragmatic transmission of knowledge. The new concept shaped education into modern times. The overseers of education were, in Protestant territories, secular governments who were bound to the ecclesiastical ordinances, and in Catholic lands religious orders (among others, the Jesuits and Ursulines) and confraternities. A comparison of the confessions shows for the lower level of instruction, which had close ties with catechization, more common features than differences. By contrast, more advanced education for girls reveals clear distinctions. A central and confessionally significant moment was that of orientation toward the pedagogical tradition of the women’s cloisters, chapters, and religious communities. The new Catholic women’s orders could achieve a substantially greater effect than comparable Protestant establishments. It remains to determine more precisely what opportunities for women’s education were available outside the ecclesiastically connected institutions.

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16

Głusiuk, Anna. "“Hai la fanciulla grande? Tu non hai maggiore tesoro di quello a guardare”. I doveri della madre in alcune prediche di Bernardino da Siena." Echa Przeszłości, no. XXII/1 (May 9, 2021): 91–104. http://dx.doi.org/10.31648/ep.6709.

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Bernardino of Siena is regarded as one of the most important preachers of Medieval Italy. His sermons addressed strictly spiritual matters as well as other topics, and they offer valuable insights into social affairs and the daily lives of his contemporaries. This article explores the expectations placed on mothers by the Church and society at the time of Bernardino of Siena. Bernardino was a strong advocate of educating and preparing girls for their future role as wives, which suggests that many women neglected their duties and turned a blind eye on their daughters’ idleness and frivolous behavior that did not find favor with the strict preacher of Siena.

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17

Homerin, Th Emil. "Crossing Borders: ʿĀʾisha al-Bāʿūniyya and Her Travels." Der Islam 96, no. 2 (October 4, 2019): 449–70. http://dx.doi.org/10.1515/islam-2019-0030.

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Abstract Arabic scholarship and literature flourished during the Mamlūk period, and scholars and students from across the Muslim world were drawn to Cairo and Damascus. This led to opportunities for travel, education, and employment, yet these opportunities were available almost exclusively to men. In Syria and Egypt, and most of the medieval world, women’s involvement in travel, education, and public life, was often restricted. However, there were exceptions, including the prolific writer and poet ʿĀʾisha al-Bāʿūniyya (d. 1517). As a woman, she crossed a number of social and cultural borders in order to enter into the domain of religious scholarship and literary production. Drawing from historical and biographical sources, and especially from ʿĀʾisha al-Bāʿūniyya’s writings, I examine her social and intellectual background, her travels and scholarly interactions in order to highlight some of the social trends and intellectual forces at work in the late Mamlūk period.

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18

Mayeski, Marie Anne. "Edith Stein: Scholar, Feminist, Saint. By Freda Mary Oben. New York: Alba House, 1988. 80 pages. $5.95 (paper). - Passionate Women: Two Medieval Mystics. By Elizabeth Dreyer. New York: Paulist, 1989. v + 89 pages. $3.95 (paper)." Horizons 17, no. 2 (1990): 335–37. http://dx.doi.org/10.1017/s0360966900020430.

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19

Maddern, Phillipa. "Medieval women." Australian Feminist Studies 5, no. 12 (December 1990): 129–30. http://dx.doi.org/10.1080/08164649.1990.9961708.

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20

Li, Teng, and Matteo Salonia. "The Regulation of Religious Communities in the Late Middle Ages: A Comparative Approach to Ming China and Pre-Reformation England." Religions 11, no. 11 (November 14, 2020): 606. http://dx.doi.org/10.3390/rel11110606.

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This article examines the regulation of religious life in the late Middle Ages (14th and 15th centuries), focusing comparatively on Catholic monastic communities in pre-Reformation England and Buddhist monasticism in early Ming China. This comparative approach to two of the most important monastic traditions across Eurasia allows us to problematize the paradigm of ideas and praxes surrounding monastic self-governance in Latin Christendom and to integrate the current scholarship on Ming regulation of religious communities by investigating the pivotal changes in imperial religious policies taking place in the early period of this dynasty. We find that monks and secular authorities at the two ends of Eurasia often shared the same concerns about the discipline of religious men and women, the administration of their properties, and the impact of these communities on society at large. Yet, the article identifies significant differences in the responses given to these concerns. Through the analysis of primary sources that have thus far been overlooked, we show how in early Ming China the imperial government imposed a strict control over the education, ordination and disciplining of Buddhist monks. This bureaucratic system was especially strengthened during the reign of Zhu Yuanzhang (r. 1368–1398), when the figure of the Monk-Official and other tools of secular regulation were introduced, and limits to property claims and economic activities of monasteries were imposed. Instead, during the same period, English monasteries benefited from the previous disentangling of the Church from secular political authorities across Europe. In fact, in late medieval England, the Benedictine tradition of self-governance and independence from the secular sphere was arguably even more marked than in the rest of the continent.

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21

Wileman, Margaret. "Medieval Women Writers." Moreana 22 (Number 87-8, no. 3-4 (November 1985): 95–96. http://dx.doi.org/10.3366/more.1985.22.3-4.29.

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22

Larsen, Anne, and Katharina M. Wilson. "Medieval Women Writers." Tulsa Studies in Women's Literature 4, no. 2 (1985): 293. http://dx.doi.org/10.2307/463704.

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23

Schaus, Margaret. "Researching Medieval Women." Medieval Feminist Newsletter 10 (September 1990): 4–5. http://dx.doi.org/10.17077/1054-1004.1560.

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24

Sterling, David L. "Young Medieval Women." History: Reviews of New Books 28, no. 1 (January 1999): 29. http://dx.doi.org/10.1080/03612759.1999.10527768.

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25

Evans, G. R. "Medieval Education." International Philosophical Quarterly 46, no. 3 (2006): 377–78. http://dx.doi.org/10.5840/ipq200646327.

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26

Blanton, Virginia, Martha M. Johnson-Olin, and Charlene Miller Avrich. "Medieval Women in Film." Medieval Feminist Forum 50, no. 3 (November 10, 2014): 1–135. http://dx.doi.org/10.17077/1536-8742.1982.

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27

Mérida-Jiménez, Rafael M. "Women in Medieval Iberia." Medieval Feminist Forum 34, no. 2 (January 2002): 1–68. http://dx.doi.org/10.17077/1536-8742.1983.

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28

Hicks, M. "Letters of Medieval Women." English Historical Review 118, no. 477 (June 1, 2003): 770–71. http://dx.doi.org/10.1093/ehr/118.477.770.

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29

Leyser, H. "Women in Medieval Europe." English Historical Review 119, no. 481 (April 1, 2004): 497–98. http://dx.doi.org/10.1093/ehr/119.481.497.

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30

Jacobs, Ellen. "Medieval Women and the Sources of Medieval History." History: Reviews of New Books 20, no. 1 (July 1991): 45. http://dx.doi.org/10.1080/03612759.1991.9949519.

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31

Pilleun Lee. "Medieval Women’s Education." Journal of Christian Education in Korea ll, no. 18 (June 2008): 203–28. http://dx.doi.org/10.17968/jcek.2008..18.008.

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32

Sylvester, Louise, and Noel James Menuge. "Medieval Women and the Law." Modern Language Review 98, no. 1 (January 2003): 157. http://dx.doi.org/10.2307/3738186.

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33

Neville, Cynthia J., and Noel James Menuge. "Medieval Women and the Law." American Historical Review 106, no. 5 (December 2001): 1855. http://dx.doi.org/10.2307/2692865.

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34

Davis, V. "Medieval Women and the Law." English Historical Review 117, no. 470 (February 1, 2002): 160–61. http://dx.doi.org/10.1093/ehr/117.470.160.

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35

Pickard, Charlotte. "Medieval women and their objects." Women's History Review 27, no. 3 (January 10, 2018): 490–91. http://dx.doi.org/10.1080/09612025.2018.1424715.

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36

Jewell, Helen. "Medieval women in their communities." Women's History Review 8, no. 3 (September 1, 1999): 549–88. http://dx.doi.org/10.1080/09612029900200420.

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37

Stuard, Susan Mosher, and Theodore Evergates. "Aristocratic Women in Medieval France." American Historical Review 106, no. 1 (February 2001): 239. http://dx.doi.org/10.2307/2652351.

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38

Cusack, Carole M. "Medieval Women (review)." Parergon 16, no. 1 (1998): 227–28. http://dx.doi.org/10.1353/pgn.1998.0106.

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39

Loengard, Janet S., and Mavis E. Mate. "Women in Medieval English Society." Albion: A Quarterly Journal Concerned with British Studies 32, no. 4 (2000): 618. http://dx.doi.org/10.2307/4053631.

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40

Froide, Amy M., and Noel James Menuge. "Medieval Women and the Law." Albion: A Quarterly Journal Concerned with British Studies 33, no. 4 (2001): 620. http://dx.doi.org/10.2307/4052898.

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41

Orme, Nicholas. "Education in Medieval Wales." Welsh History Review / Cylchgrawn Hanes Cymru 27, no. 4 (December 1, 2015): 607. http://dx.doi.org/10.16922/whr.27.4.1.

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42

Klauke, Jonathan. "Getting medieval on education." Learning and Teaching 12, no. 2 (June 1, 2019): 68–88. http://dx.doi.org/10.3167/latiss.2019.120205.

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This article explores the historical importance of argument and self-learning within the structure of liberal arts education and how these can be applied to the design of university and community college general education classes to help students develop skills in effective communication, critical thinking and self-learning. Research in classical and medieval theories of education, the liberal arts and pedagogy are used to clarify the purpose of higher education (teaching students how to learn without the aid of a teacher) and explore historical and modern pedagogies designed to achieve that purpose. A case study from an introductory history course designed based on medieval pedagogies provides examples of implementing these pedagogies, as well as assessment from three years of teaching it in both community college and university classrooms.

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43

Gilliot, Claude, and Gavin R. G. Hambly. "Women in the Medieval Islamic World." Studia Islamica, no. 90 (2000): 190. http://dx.doi.org/10.2307/1596180.

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44

Lucas, Angela M., and Susan Mosher Stuard. "Women in Medieval History and Historiography." American Historical Review 94, no. 3 (June 1989): 734. http://dx.doi.org/10.2307/1873793.

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45

Lila, Bonghi Yawn. "Medieval Women Artists and Modem Historians." Medieval Feminist Newsletter 12 (September 1991): 10–19. http://dx.doi.org/10.17077/1054-1004.1592.

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46

Rorem, Paul. "The Company of Medieval Women Theologians." Theology Today 60, no. 1 (April 2003): 82–93. http://dx.doi.org/10.1177/004057360306000107.

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The company of medieval women theologians is much larger than anyone (including Christine de Pizan) ever thought before the current surge of editing and translating began to bring these neglected women to light. These theologians, furthermore, were not concerned with personal spirituality in the modern sense of individual introspection. They were reformers and activists who worked to improve conditions around them in church and society. Unifying the traditions of Mary and Martha of Bethany, these medieval women were contemplatives who went into action.

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47

Blanton, R. E. "The Changing Role of Medieval Women." Science 343, no. 6170 (January 30, 2014): 485–86. http://dx.doi.org/10.1126/science.343.6170.485-b.

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48

McNamara, Jo Ann. "Varieties of Religious Experience: Medieval Women." Journal of Women's History 4, no. 2 (1992): 161–70. http://dx.doi.org/10.1353/jowh.2010.0262.

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49

Schneider, Joanne, and Susan Mosher Stuard. "Women in Medieval History and Historiography." German Studies Review 11, no. 3 (October 1988): 493. http://dx.doi.org/10.2307/1430514.

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50

Goldberg, Jeremy. "Women in later medieval English archives." Journal of the Society of Archivists 15, no. 1 (March 1994): 59–71. http://dx.doi.org/10.1080/00379819409511731.

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